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REASONS OF THE LAWS OF MOSES.

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by His name; the design of which is, to impress our minds with a conviction of the greatness and glory of God, for which purpose injunctions of this nature are peculiarly suited.

The precept also, by which we are commanded to "call upon Him in the day of trouble," (Psalm 1. 15.) is of the same nature, as is also the command to "blow the alarm with the trumpets." (Numb. x. 9.) For by such acts, the doctrine of a Divine Providence is confirmed, and we are taught that nothing happens by chance, and that the Most High God knows and understands our afflictions, and has power in himself to mitigate them, if we serve him; and to exasperate and render them more severe, if we rebel against him. This is what is meant when he says, "If ye will walk by chance (Eng. Trans. "contrury unto") with me;" for thereby he says, When I bring your afflictions upon you, to punish you; if ye shall believe. them to be accidental and fortuitous, then will I render them, by chance, (according to your thoughts,) more grievous and heavy. "If " If ye will walk by chance (Eng. trans. "contrary unto") with me; then will I walk by chance (Eng. trans. "contrary unto,") also with in you fury." (Levit. xxvi. 27, 28.) For by supposing that those things occur by accident merely, which are really occasioned by their maintaining erroneous opinions, and practising wicked works, they are prevented from being led by them to repentance, according to what is said, "Thou

hast stricken them but they have not grieved." (Jer. v. 3.) He has, therefore, enjoined us to call upon Him; to offer supplications unto Him; and to cry unto Him in the time of trouble.

The doctrine of Repentance clearly belongs to the same class; that is, it is one of those tenets necessary to be believed by those who wish to venerate our Law. For no man can be found who does not sin, either by being ignorant of some truth or doctrine which he ought to believe, or by adopting a course of conduct which is forbidden, or by yielding to the violence and predominance of anger or other passions. Were men, therefore, to believe it impossible to amend or correct their errors, they would continue in their sins, and, seeing no remedy remaining, would be constantly adding to their crimes, and increasing their guilt; but believing and embracing the doctrine of repentance, they will not only reform themselves, but will also bring forth better fruits and more to perfection than even before they sinned grossly. On this account those acts which confirm this true and useful doctrine, are enjoined most frequently; such as confessions, fastings, and oblations, both for sins of ignorance and pride. And as the general design of conversion from sin is, that we may utterly forsake it, and as this too is the intention of repentance, the utility of all these precepts is clearly established.

CHAPTER XII.

Of the Precepts of the Second Class; or, those which relate to Idolatry.

THE precepts of the second class were evi

dently enjoined, in order to preserve men from idolatry, and other false and heretical opinions of a similar tendency. Such are the precepts respecting Jugglers, Enchanters, Astrologers, and Magicians, Diviners, Pythonesses, or those who consult them, and others of the same cast. (28)

A perusal of the books already noticed will fully evince, that astrology or magic was formerly practised by the Zabii and Chaldeans, and still more frequently by the Egyptians and Canaanites; and that not only they themselves believed, but that they also endeavoured to persuade others, that, by such arts, the most admirable operations of nature might be produced, relative both to individuals and whole provinces. But how can reason comprehend, or the understanding assent to the possibility of of producing such effects by the means they adopt?, as, for instance, when they gather a certain herb at a particular time, or take a certain and definite number of any thing; or prac

tise any other of their many similar superstitions. These I shall class under three heads.

The first includes those which relate to plants, animals, and metals. The second refers to the time and manner in which such works are to be performed. The third is formed of those which consist in human actions and gestures; as, leaping, clapping the hands, shouting, laughing, lying prostrate on the earth, burning something, producing a smoke, and lastly, pronouncing certain intelligible or unintelligible words. Such are the different kinds of magical operations.

Some of their magical operations, however, partook of all these; as when they said, Pluck such a leaf of such a herb, when the moon is in such a degree and position; or, Take the horn of such a beast, or a certain quantity of his sweat, or hair, or blood, when the sun is in the meridian, or in some other part of the heavens; or, Take of such a metal, or of different metals, fuse them under such a constellation, and during a certain position of the moon; then pronounce certain words, and produce a smoke from particular leaves, and, by doing this in a certain way, such and such events will follow.

Others of their magical operations, they judged might be accomplished, by only one of the before-mentioned kinds of superstitious actions. But these were principally to be practised by women. Thus, for the production of

water, they say, that if ten virgins shall adorn themselves, and put on red garments, leap so as to jostle each other, going forwards and backwards, and afterwards extend their fingers towards the sun, making certain signs, by this means water will be procured. They also affirm, that if four women lie down on their backs, and extending their feet upwards, strike them together, repeating certain words, accompanied by certain gestures, showers of hail will be prevented by the idolatrous and shameful action. Many other similar falsehoods and contemptible ravings may be met with in their writings, in which their operations are only to be performed by women. But in all these actions, regard and reverence must be paid, say they, to the heavenly bodies, without which it will be impossible to render them effectual; since, according to them, every plant, as well as every animal and metal, has its proper star. They, therefore, deem these actions to be parts of the worship of the heavenly bodies, which, being pleased with certain actions, or words, or suffumigations, grant their worshippers whatever they desire. (29)

After stating these instances furnished by their own books still extant among us, I beg the reader's attention to the following remarks.

The scope of the whole Law and the very hinge on which it turns, being this, that Idolatry may be banished from among us, the very name of it be blotted out, and no power of assisting

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